enough to set us down resolved against any such thing if we can say there is a silence about it in the Scripture that God has no where commanded it in his word either expresly or by just and necessary consequence it s no Order of his devising Scripture silence about any Tradition gives a full condemnation what ever â—leas men may bring for it as That it is profitable many have been edified by it it is a prudent way to secure the Interest of Religion many wise holy learned Men have pleaded for it and practised it that there is much of decency in it and the thing it self is no waye harmâ—uâ— Aâ—l this is fully answered with that one word God has spoke nothing about it Heb. 7. 4. It never entered into his hâ—art to enjoyn it Jer. 7. 31. Thus he This being publickly practised and printed so long a go by so eminent a Minister and never since contradicted we take it for granted that none have any thing to say against it And we are thankful to him for furnishing us with a Doctrine so fully laid down to bear off the Institutions Traditions and Impositions that men would lay upon us But it is high time now to consider the Questions which the Reverend Author propounds and the Answer he gives to each of them In which attempt we shall offer no other Apology for our brevity save that our Author himself 〈…〉 ight have been as brief and yet full as clear and 〈…〉 ivâ— Gospel Order Revived c. THe two first Questions might have been wholy spared yet may serve as a good Introduction to others of aâ—â— ill aspect Quest 1. Whether particular Churches ought to consist of Saints and true Believers in Christ It is granted that the matter of a particular Church for the Question is not stated with reference to the Catholick is visible Saints And tho' the Answer is not given in the words yet we would charitably hope his sense is the same with the united Ministers in London That none shall be admitted as members in order to Communion in all the special Ordinances of the Gospel but such as are knowing and sound in the fundamental Doctrines of the Christian Religion without scandal in their Lives and to a judgment regulated by the word of God are Persons of visible Godliness and honesty credibly professing cordial subjection to Jesus Christ Had our Reverend Author only said thus much and indeed more is needless he had saved us the labour of any Reflections on this part of his Essay But there is one passage in p. 15 which we cannot but except against A Scripture saith he which has respect in the times of the Gospel severely rebukes those Ministers which shall bring men that are uncircumcised in bearâ— unregenerate persons into the sanctuary into the Church of God to eat the Bread and drink the Blood which 〈…〉 y that are there partake oâ— Ezek. 44. 7 9. A hard saying and wâ—o can â—ear it The Text is here mangled and the principal things left out What God has joyned our Reverend Author has seperated to drive on his design The Text saith Uncircumcised in heart and uncircumcised in flesh but here we have it only uncircumcise in heaâ—t interpreted unregenerate persons What a rebuke is this to the best of Ministers because forsooth they are not heart searchers and dare not invade the prerogative of God Did the Reverend Author or the Church with him never admit any un 〈…〉 â—erate Person to communion with them He will not dare to pretend to it and therefore the rebuke is to himself We know our Lord Jesus Christ admitted Judas uncircumcised in heart an unregenerate Person to holy things and in the purest Ages of the Church there were Hypocrites crept in many of whom turned Apostates Nay our Author is so sensible of this that p. 19. he quotes the opinion of the Reverend M. Coâ—ton That its better to admit diverse Hypocrites than to keep out one sincere Child of God It is obvious then that Hypocrites may be admitted and yet the Minister incur neither the rebukes of Conscience or of this Scripture nay he may be approved of God as doing his Duty though Hypocrisie may too well consist with sufficient Knowledge found belief a blameless Life a credible Profession c. To conclude It s very observeable the Reverend Author closes this first Enquiry by saying That the Churches here are free to admit those into their communion who are thus qualified We marvel then his Zeal is not stirred to rebuke them afresh But what will the Reader think if we should make an Apology after all for the Reverend Author and assure him he means no more than that Ministers ought not to admit known Infidels or Prophane for for his part he pretends not to know mens hearts We only can intreat the Reader not to rebuke the Author too severely for his inconsistency for he may mean well and all parties are agreed Unless he should imagine himself attacqued by the Reverend Author of the Doctrine of instituted Churches Q 2. Whether there ought not to be a Tryal of Persons concerning their qualifications and fitness for Church communion before they are admitted thereunto We shall not here examine the force of the Authors arguments whether they unresistably conclude or not and whether the consequence is good from the tryal of the Apostles the Porters at the Temple or the 12 Angels at the Gates of the Mystical Jerusalem to the tryal of Church Members It suffices that the Reverend Author has modestly stated this Truth and cited us to a merciful Bar the judgment seat of a rational Charity where the Judge avoids severity and the tryal is managed with abundant tenderness the bruised Reed is not broken nor the smoaking flax quenched the tender Lambs find the kind Shepherds Arms to fold them and a gentle carriage in his bosom This is indeed the part of the good shepherd and we could now gladly commit our selves to the Reverend Authors Pastoral care So many good words remove all jealousie of a rigid Tryal But alas the Clouds return upon us and a black doubt is started as follows Q 3 Whether are not the Brethren and not the Elders of the Church only to judge concerning the qualifications and fitness of those who art admitted into their Communion The Reverend Author allows there may be a difference of apprehension as to this point and yet no breach of Union We think so too and therefore as we continue to honour the Person though we expose his opinion so we â—oâ—â— the negative will not deleâ—ve the popular cry Oh Apostacy Apostacy The difference as the Reverend Author tells us is between the Brethren of the Presbyterian and the Congregational way the former giving this power only to the Eldership the latter joyning the fraternity with them He takes up for the latter but whether he proves it the world may see when we have considered his
no Wife is a Husband This is worn thred-bare and answered long ago by the Assembly at London and others and sometimes by the Author himself A Minister may be considered under a double Notion as a Minister of C 〈…〉 t or of this or that particular Church In this latter sence they are Relate Correlate and no otherwise Hence if he leaves them he ceases to be their Minister and they cease to be his Flock but still he may be a Minister of Christ and they a Church of Christ And thus in that little Book that is enâ—itâ—led The judgment of several Divines of the Congregational way concerning a Pastors Power occasionally to exeâ—t Ministerial acts in another Church besides that which is his particular Flock the Reverend Author expresses himself after this manner pag. 1. The Ministerial Power which a Pastor has received from the Lord Jesus Christ â—â— not so â—oâ—fined to his particular Flock as that he shall cease to be a Minister when he shall act in the Name of the Lord else where And a little after I am as to this particular fully of the same judgment with the learned Dr. J. Owen in 〈◊〉 judicious Treatise concerning a Gospel Church Pag. 100 101 where he has these words Although we have no concerâ—â—â—us in the sigâ—ent of an indelible Character accompanying sacred Orders yet we do not think the Pastoral Office is such a thing as a man must leave beâ—â—nd him every time he goes from home for my own part â— I did not think my self bâ—â—nd to preach as a Minister authorized in all places and â—â— all occasions when I am called thereunto I think I should never preach more in this World Thus Dr. Owen We see then that our Reverend Author and the famous Dr. Owen plainly hold that though there be a Relation to a particular flock yet a Minister is so auâ—hroâ—zed by Jesus Christ that he is capable in his Name to perform Ministerial Acts in other places and upon all occasions And were not our Author sincerely of this Opinion we cannot but think he would highly condemn any Minister that should be absent from his Flock four years together upon any service whatsoever â—ure if he be no way capable to act as a Minister of Jesus Christ he is all that while but as a stray Bird idly wandering from its Nest Yet at this time our Author would bear the World in hand that a Minister has no power to act as such but to his particular Flock and therefore quotes the words of the Plat-form chap. 9. sect 7. He that is clearly loosed from his Office Relation to that Church whereof he was a Minister cannot be looked on as an Officer nor perform any act of O 〈…〉 e in any other Church unless he be again called unto Office But a more eminent Assembly of Divines at London have quoted this very Paragraph pag 1â—5 and severely but justly answered it as a great â—bsâ—rdity and contrary to sound Doctrine The answer to the other part of the Question Whether a Minister should be ordained only in the presence of that Church where he is â—â—serve â— Will result from what has been already laid down The presence of Christ must be supposed when ever a person is seperated to his Ministry but seeing our Lord Commissions none immediately such must be present as have Power to authorize Commission and give the charge in his Name When ever a Call is given received and accepted whether it be by Words Message or letter both Minister and People are conceived as present face to face But the Circumstances of Times Places Persons Distance c. must determine this matter which as they mâ—â— fall out may sometimes render it both prodent regular and necessarâ— then its the Voice of Providence for a Min 〈…〉 to be ordained on one Land and to serve in another Q. 14. Is the Practice of the Churches of New-England in granting Letters of Dismission or Recommendation from one Church to another according to Scripture and the Example of other Churches The Reverend Author refers to many Scriptures to prove the Affirmative but not one of them reaches the Question or proves â—â— dismission for this end soil to take a person off from being a Member of one Church to be made a Member of another The Epistles or Letters he refers to are all Apoâ—taâ—â—cal or Ministerial not the Letters of one Church to another some only excepted which is mentioned as writ by the Brethren but Apolâ—â— on whole behalf they wrote was not a Member of their Church nor do they write to those in Achaia to receive him as a Member but rather as a Minister or as a Christian of eminence and singular goodness Indeed there may be a good use of Letters of Recommendation and especially among strangers and where a Member removes from one Church to another a mutual satisfaction may be laboured after But we cannot but think such Letters frivilous when in the same Town and at two streets distance a Person known over all the Town for an exemplary Conversation prefers anothers Ministry Civility will constrain such persons to acquaint then Ministers of their purposes and the same Christian Civility obliges such a Minister to acquaint the other Pastor if need be to whose Ministry they repair that they have carried themselves well in his Communion and that he hopes they may prove blessings in all other But as for the Brethren We need not go to them to make a second Speech now to ask leave to with-draw and to render an account to every impertinent Talker who thinks the man Married to him and that his bed is broke into or that there 's no just reason for a divorce Moreover some people are forever dissatisfied neither conveniencies of Habitation liking the others Ministry profiting under it or dislike of some Customs and Practices which he would willingly be rid of the light of can satisfy And what must the grieved person do further in this case Why truly he has done his duty and may hear and communicate where God and his own sober Conscience directs him Noâ— ought any Minister of Christ to reject his claim to the Lords Table with him To say no more our Reverend Author having in a former Treatise proved that persons baptized are thereby subjects of Discipline We think they all ought to be accountable to the Society where they are there persons being dismissed by the Providence of God whether they have letters of dismission or not Else by their principles an ordained Minister in London formerly of Communion with a Church in Boston being called to Office in a particular Church and having accepted the Pastoral Care thereof must first send over a Pacquet to New-England for a Letter of dismission And don't you think he would be well imployed Qu. 15 Is not the asserting that a Pastor may administer the Sacrament to another Church besides his own particular Church at the aâ—fire
Advertisement THe Reader is desired to take Notice that the Press in Boston is so much under the aw of the Reverend Author whom we answer and his Friends that we could not obtain of the Printer there to print the following Sheets which is the only true Reason why we have sent the Copy so far for its impression GOSPEL ORDER Revived Being an Answer to a Book lately set forth by the Reverend Mr Increase Mather President of Harvard Colledge c. ENTITULED The Order of the Gospel c. Dedicated to the Churches of Christ in New-England By sundry Ministers of the Gospel in New-England Prov. 18. 17. He that is first in his own Cause seemeth just but his Neighbour cometh and searcheth him Isa 8. 20. To the Law and to the Testimony if they speak not according to this Word it is because there is no Light in them Printed in the Year 1700. ERRATA ADvert l. ult r. it is Printed Ep. Ded. side 3 l. 29. r. ground S. 4 l. 7 r. wills l. 10. r. impose one l. 19. r. Anti-Synodalia S. 5 l. 3. r. voluminous S. 6 l. 6 r. banner S. 7 l. 5. r. sell l. 22 r. inartificial S. 8 l. 13. r. publickly Preached Gosp Ord. p. 9 l. 3 r that when p. 9 l. 16. r. invention p. 10 l. 9. r. notions p. 15 l. 33. r. stumble p. 17 l. 14. r altogether l. 32 that at p. 21 l. 11 r. of their ways p. 22 l. 14. r. Synodical l. 33. r. we leave the Author to be chastized p. 23 l. 10. r. without this p. 28 l. 27. r. Apostolical l. 28. r. one only excepted p. 29 l. 25. r. their persons p. 32 l. ult r. we 'l for once give our p. 34 l. 14 r. his book l. 16. r. were greater p. 37 l. antep r. ferre p. 40 l. 10. r. â—â— Exemplary The Epistle Dedicatory To the Churches of Christ in N. England IT can incur no just Censure that we address our selves to the Churches of Christ here in the following Sheets inasmuch as they are but a Reply to a Book lately dedicated unto them Nor does our zeal we hope for Truth the Honour of God the Safety Peace Flourishing of these Churches come short of what our Reverend Author may be inspired with in his performance We make the same glorious Pretence with him to maintain defend the Order of the Gospel altho' we cannot allow what is suggested in the Title page That every Principle so strenuously contended for in that Treatise is either professed or practised by the Churches of Christ in New-England One part at least therefore of his Book the Reverend Author ought to have published in his own Name and not have obtruded it on the Churches here whose Practise never gave grounds to suspect them leavened with so gross thoughts as particularly his Doctrine of the Ordination of Ministers is We will not guess at the Authors secret aim or whom in particular he raises his Batteries against We'd charitably hope he has no private Interest to bribe him in this Affair and we hope for a like favourable and candid Construction of this Reply Indeed the Name prefix't to that faulty Treatise may be presumed with a multitude of prejudiced People to weigh down all the Reasons and Arguments which can possibly be brought for their Conviction And we have no such advantage to boast of yet are happy in this that we are not over-awed by any Name and the Truth we know is greater and more venerable than all things It s well known how liberal some men are of the odious brand of Apostates for every one who cannot digest the late published Orders but without arrogance 〈…〉 sume as more due the Title of Proficients and doubt not to make it out that our dissent from many of them is so far from a going back from any Gospel Truth or Order that it is rather a making progress and advancing in the Evangelical Discipline It is a groundless Calumny which is suggested That a latitude beyond what our Author contends for is but a betraying the liberties and priviledges which our Lord Jesus Christ has given to his Church or the Brethren of the Church These we profess to prize and stand for and would by no means lose But wherein do they consist not in the Brethrens challenging any part of the Ministerial Work Not in imposing upon others any thing which Christ has not imposed which is but a debarring Christians of the Priviledges they have a right to But they consist as we conceive in such things as these That our Consciences be not imposed on by Men or their Traditions Christ being the alone Lord of the Conscience 1 Cor. 7. 23. That Believers are through Christ freed from the guilt and dominion of Sin from the curse of the Law and from the sting and terror of Death That we have the liberties of Gods House and Ordinances therein communion with God That we may have the benefit of the gifts of his Ministers for edification and such like according to the Apostles Doctrine 1 Cor. 3. 22. Nor is that Objection less frivolous when if we appear less Rigid than others of the Reverend Authors severity we are reflected on as casting dishonour on our Parents their pious design in the first settlement of this Land No we reverence our Ancestors and the Memory of their divine Zeal and Constancy and would derive it as a Truth sacred to our Posterity that it was a religious Interest which carried them through all the amazing Difficulties Discouragements in that Undertaking But yet the particular design or end has been some-what differently conveyed unto us Some have carried it as if the great end were the Conversion of the Heathen and there have been great Complaints by some of late how this has been neglected and contradicted and another course taken up whereby instead of bringing the Heathen into the Church of God many whose Fathers and themselves were once of the visible Church are now strangely left out scarce any face of Religion remaining among them As for this we bewail it and look upon it as a Reproach to the Land and would therefore countenance no such Principles or Practices as have any tendency to such Apostacy Again some have made this the great Design to be freed from the Impositions of Men in the Worship of God wherewith they were sometimes burthened and as they sought freedom for themselves we cannot suppose they design'd to impose upon others In this we are risen up to make good their grounds The Reverend Mr. Willard in his Sermon of the sinfulness of Worshipping God with Mens Institutions p. 27. gives this as the errand of our fore-Fathers into this Wilderness namely to sequester themselves into a quiet corner of the World where they might enjoy Christs unmixt Institutions and leave them uncorrupted to Posterity and the gain-saying or counter working this is as he intimates to cast
Arguments In the fore-going Chapter when he would prove there ought to be a tryal of Persons he tells us of the Porters that were set ut the gates of the Temple 2 Chron. 23. 19 but those Porters were Officers 1 Coron â—6 1. so he Instances in the Twelve Angels at the Gates of the Mystic 〈…〉 Jerusalem which tho' it may imply that the Gâ—â—es were kept yet not that the fraternity were the keepers He instances also in Phillip and John the Baptist which if it argues any thing is applicable only to the Officers and not in the Brother-hood But to examine his strength in this Chapter what he calls argument may more truly be stiled dogmatical affirming or a more mean begging the Question Till pag. 24 25. he quotes a cripture or two in proof of his assertions â—â—iâ— 1 Corinth 5. 12. 2 Cor. 2. 6. in both which places the Apostle is writing to the Church at Corinth about excommunicating the lâ—cestuouâ— Person to hâ—â—â—â—n and the restoring him again upon his Repentance And w 〈…〉 t the Reverend Author to the same holy Apostiâ— for an â—â—swer 〈…〉 t is that known place 1 Corinth 1â— chap. where he compares the Church to a mans Body and shows the distinct offices and operations of the respective Members as the Eye and Ear the Hand and Foot And to render the allusion the more intelligible he names the Officers God had set over his Church as more immediately referred to v. 28. God has set some in his Church first Apostles secondarily Prophets thirdly Teachers and in the close of the 14. chap. he adds Let all things be done decently and in order The result of all is this The Apostle would have every one to keep his proper place and sphere and do his own work soil in the Censure of the faulty Person the Eldership were to do theirs the Brotherhood not to usu 〈…〉 or arrogate any thing above their Province For as the Apostle queries v. 19 are all Apostles are all Prophets are all Teachers i. e. in a govern'd Body we cannot expect all should be Governors vid. Pool's Annot. There is another Text also produced to prove the power of the Brethren scil Mat. 18. 17. and if he shall neglect to hear them tell it to the Church This Text has been often brought on this account and sometimes on other accounts and as often answered yet here brought again but it will not answer the end The Context supposes an Offender and the wronged party proceeding against him and here are three steps the dissatisfied Person is directed to take in order to heal the wound given 1. To tell the Offender his fault in private 2 To tell him before 2 or 3 witnesses and if the end be not obtained 3. To tell it to the Church Suppose now a Person acting according to this Rule as we could give instances if need were when the first step did not gain his Brother nor the second answer the end at last the dissatisfied Person carried the case to the Pastor and now he reckened he had told it to the Church The Pastor sending so the Offendor presently convinced him brought him to Repentance and to give satisfaction and the thing was issued Here the Rule was attended the Church told the offendor healed the wronged Person satisfied and the matter issued when the Brotherhood all this while knew nothing of it It is evident from the next verse that by the Church must be meant those who had Power to bind and loose which Power Christ had given to the Apostles Moreover let the sense be that the Offence is to be told to the Rulers first and then by then to the multitude not for the multitude to judge of it but for their warning and example for their prayers for the offendor and their approbacion of the Elders Censure and that they might take care to avoid the familiarity of such an insectious sinner vid. Pools Annot. But if Scripture will not prove the Power of the Brethren possibly some venerable Maxim may do the feat Quod â—angie omnes debet ab omnibus approbari But alas this Maxim gives so much to the Sisters as to the Brethren Surely it is no divine Oracle it neither came from Heaven nor is it according to the manners of men upon Earth If a master of a family take in a soâ—ouâ—nor or a servant all are concerned but their vote is not asked If a Captain list a Souldier all the Company is concerned but it is done by his Authority without asking their leave And pray carry this mâ—xâ—m to the Colledge and see if the President and fellows will stand by it in their admissions If it be objected that even in all these cases if there be any sufficient reasons presented by those concerned a prudent Ruler will yield to it we easily grant it and therefore it s not unfit that men be proposed to the Congregation if there be any thing to object against their lives c. Another argument for the Brethrens Power in admission is lest the whole Power should sometimes reside in the hands of a single Minister and that this is unreasonable we have a Speech quoted from the Presbiterian Ministers in London But it is strangely perverted from their true meanning as appears not only from the whole series and scope of the Book but also from what is expressed in the page quoted p. 71. where they say That the Power cannot be placed in the whole Church collectively taken The Scripture makes an exact distinction between Rulers and ruled They only plead that there should be more Rulers in a Church then one or that when there are more then the Power belongs to the whole meaning the ruling Elders as well as the Teaching And what is that to the Power of the Brethren One officer has Power in plain cases to act in the Kings name Indeed our Saviour did frequently send forth his Disciples two and two But yet Phillip was sent alone to baptize the Ethiopian Eunuc 〈…〉 It will not excuse a Minister in the neglect of Christs work because he has no fellow labourers with him But the strongest argument comes last The way to keep Popery our of the World saith our Author is for the fraternity to assert and maintain that Power which does of right belong to them In answer to which we need only blot out the word fraternity and in its room write the word Elaâ—rship An excellent argument that will equally prove either way and by the change of a word serve also to answer Doctor Owens long Speech which ends that Chapter In short all Power is firstly in Christs â—aâ—ds and our Reverend Author produces no commission or order from Christ for the â—rethren â—â— ma 〈…〉 ge the affairs oâ— his House in his name for he has appointed Officers of his own to that end Q. 4. Whether is it necessary tâ—at Persons at their admission into the Church should make a publick
relation of the time and manner of their Conversion The Reverend Author answers in the Negative and adds that the Churches of N. E do not impose it â—or ought it to be required or desired He gives four substantial reasons why it ought not And had he stopt here he had done well or had he added more reasons to those four as he could have done it had been an acceptable performance But about he wheels again and seems to plead hard for it or something like it which he calls the Practice of the Churches of New England This he would recommend from a story receiv'd from the Reverend Mr. Eliot but we have heard another story from the same Reverend Person how when one of the Brethren was highly commending his neighbours Relation and preferâ—â—â—g it to others the said Mr. Eliot turned upon him and said Aâ— Brother don 't be so much taken with fine words but look to the mans conversation The Author relates another story from the Reverend Mr. Hoâ— of one who through importunity was brought to make a relation and made the Congregation weep when he did it but whether for joy or grief we are left in the dark The Author gives us his arguments but they do not reach his end He pleads for them in that they are edifying but we have known some that have been no ways so or granting they were always so can that justifie the instituting and imposing them would it â—ot be edifying if every Sabbath day evening some well disposed talkative Brethren should stand up and relate the experiences of the week past yet shall we make it a law or custom will not some people assure you they have been wonderfully edified by a womans preaching in Publick and yet will our Reverend Author be induced to prostitute his Pulpit to them or part with a Sallary to cherish their zeal Again the Relation of Experiences is pleaded for in that God may be Honoured by them But we have known some to Gods dishonour being inâ—â—pid sensless things to use our Authors own words meer formalities too scandalous and superstitious He saith they are a means to gain love with the Children of God But we have known some that have lost love and credit by them But the Question is Whether they are an instituted means for any of these ends Whether appointed by God to promote his glory edisie the Congregation or gain love If not they are but the Institutions of men and therefore to be rejected as the before quoted Mr. Willard instructs us God has appointed the preaching the Gospel the Sacraments c. for edification and the promoting Christian love among his people but we read nothing of these imposed relations neither when Christ himself nor when his Apostles after him administred this holy Sacrament Nor is there any appearance of such a Custom in the primitive Church Indeed there are some occasions as our Author observes on which a Person who has had a remarkable Conversion may declare it but there 's neither precept nor rule in the Word of God that it should be done at this set time and in publick And with what sace can we impose it when our Fathers fled from the impositions of men whether arbitrary Impositions are insufferable in themselves or not yet certainly they are â—old and insolent in New-England where the greatest out-cry is made against them in others But it would make a man smile were he never so serious or displeased to read the Texts that are brought for this Custom as that Psal â—0 10. I have not concealed thy Truth from the great Congregation And indeed the Royal Prophet had been inexcusable if he had as a Minister would now that should not declare to his flock the whole counsel of God Again Psal 66. 16. he says Come and hear all you that fear God and I will declare what he has done for my soul We imagine the Reverend Author supposes the Psalmist thus calling aloud in some vast religious Concourse and that in order to his partaking of the priviledges of the Jewish Church But should we grant a supposal so ridiculous and extravagant yet this makes nothing for imposing Relations for then it should have been spoken and challenged by the People Do you come and stand forth Sir and tell us what God has done for your soul and then we admit you to all the priviledges of the Temple Another Text strangely perverted to scare some good people is that Mat. 10. 33. Whosoever denyeth me before men him will I also deny before my father which is in Heaven As if there were no confessing Christ without making formal speeches in the Church And as if a credible profession of our faith in Christ the taking his Name upon us in Baptism and the renewal of our Baptismal Vow and a devout attendance on the Ordinances of the Gospel were not the true confession our Lord expects Wo be to the world if all were to be rated denyers of Christ who whether from inability modesty or a just indignation refuse to make a quaint Speech in the Church The last Scripture we shall name which has been equally abused with the rest is that in 1 Pet. 3. 15. That Christians should be ready to give a reason of the hope that is in them to everyone that asketh it to wit in a proper place and time for a fit end and on sufficient Reasons where there is Authority to command or it is desired with modesty The sense indeed is that we should be ready to defend our Faith against the scoffs and cavils of Infidels and Persecutors and that it is a shame to Christians not to be able to argue for their Religion and confute gain-sayers So that if you would infer hence any publick Speech in the Church it must be rather an Apology for the Christian Religion or a Sermon to prove its reasonableness and evidence but neither is it in the least intimated that this should be made a stated term of Communion and we are sure the Church has no more power to debar the resuser from any Christian priviledge then to require Oaths Subscriptions and Conformity to a Thousand more Ceremonies We have but one Remark more to make here and that is the Apostle requires this reason of our hope to be given with meekness fear The true sense whereof is that which we are contending even with Infidels yet we must not argue with an intemperate Passion or Zeal Or if we construe it as in opposition to Pride and Presumption of a mans own gâ—fâ—s and abilities It is a severe Rebuke to many of our bold and forward Zealots who have been famed for their promptness to speak in the Church and the first that have fallen under its deserved â—ash We should indeed be better reconciled to this custom of Relations were this prescribed meekness and fear more visible in them But this is the misery the more meek and fearful are hereby kept out of